Author: Mohajer Azizi
Scientology: Its Origins and Beliefs (Part 13)
Introduction
In humanity’s endless quest to understand the mystery of life and the nature of death, many schools of thought and doctrines have emerged, each attempting to provide an answer to these profound questions. In the previous section of this series, we discussed how this doctrine deviates from the framework of the heavenly religions in the matter of prophethood, and by denying the institution of prophethood, stands in opposition to the salvific teachings of Islam.
In this section, we take a further step and examine one of the most fundamental beliefs related to human destiny: resurrection and life after death. For a Muslim, faith in the Hereafter and the Day of Judgment gives direction to worldly life and provides comfort amid hardships. However, Scientology, by presenting a different concept, rejects the existence of a real Paradise and Hell and denies the accounting of deeds on the Day of Judgment. Instead, it speaks of a “continuous cycle of the spirit,” something akin to a form of “modern reincarnation.”[3]
Grounded in the definitive principles of Islam, this study aims to examine Scientology’s perspective on this issue through reason and revelation. First, the concept of resurrection (Ma‘ad) and its exalted status in Islamic belief will be explained. Then, with textual evidence from the Quran and Hadith and through rational arguments, the reality of the Hereafter and the possibility of returning to life after death will be established. Afterwards, the doubts raised by the deniers will be addressed, and the clear responses provided by the Noble Quran will be presented. Finally, the Scientological belief in a “cycle of the spirit” will be compared with the doctrine of reincarnation, and its invalidity from the Islamic viewpoint will be clarified.[4]
Scientology’s Beliefs and a Critique of Them
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Denial of Resurrection (Qiyamah and the Hereafter)
Another significant doctrinal deviation within Scientology concerns their understanding of resurrection and the Day of Judgment. Scientologists have fallen into clear error regarding resurrection; they do not accept the concepts of Qiyamah, accountability, Paradise, or Hell as presented in Islam, and they have been influenced in this regard by certain false religions.
Below, after discussing the definition and importance of resurrection, we will analyze and critique this false belief from the Islamic perspective.[5]
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Definition and Importance of Resurrection (the Hereafter)
Fayruzabadi writes that Ma‘ad refers to the Hereafter, Hajj, Makkah, and Paradise; and that the verse: “لَرَادُّكَ إِلَى مَعَادٍ” has been interpreted with both meanings (return and place of return). Allah will surely return you to a place of return.
Raghib al-Isfahani states that Ma‘ad is used both for the act of returning and the time in which the return occurs, and sometimes for the place to which one returns.
These definitions show that the word Ma‘ad is a verbal noun formed from the root meaning “to return,” referring to something returning to its original state.
In the terminology of Sharia, Ma‘ad refers to returning to Allah on the Day of Judgment, and also to the reassembly of the scattered particles of the human body after death so that it is restored to its worldly form and the soul returns to it.
Ibn al-Athir writes that among the Names of Allah, al-Mu‘id refers to the One who returns His creation to death after worldly life and resurrects them again on the Day of Judgment.: “وَأَصْلِحْ لِي آخِرَتِي الَّتِي فِيهَا مَعَادِي” Translation: And make good for me my Hereafter, in which is my place of return. [6]
Hadith from Sayyed Ali (may Allah be pleased with him): “وَالْحُكْمُ اللَّهُ وَالْمَعُودُ إِلَيْهِ يَوْمَ الْقِيَامَةِ” Translation: Judgment belongs to Allah, and the final return on the Day of Judgment is to Him.[7]
Belief in the resurrection and the Hereafter is one of the six essential pillars of faith. Anyone who denies the Day of Resurrection and life after death is considered a disbeliever and destined for Hell, even if they believe in the other pillars.
Quran: “وَلَكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ” Translation: Righteousness is to believe in Allah and the Last Day. [8]
“أَنْ تُؤْمِنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الْآخِرِ وَتُؤْمِنَ بِالْقَدَرِ خَيْرِهِ وَشَرِّهِ” Translation: That you believe in Allah, His angels, His books, His messengers, the Last Day, and in divine decree—its good and its bad. [9]
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Establishing Resurrection from the Islamic Perspective
Faith in the Day of Judgment and in life after death is a fundamental pillar of Islam. From the Islamic viewpoint, this world is a place of testing and a prelude to the eternal life of the Hereafter; every person will be rewarded or punished according to their deeds.[10]
Many religious groups and philosophical schools—including Scientology—have deviated regarding belief in resurrection. Some, such as atheists and polytheists, outright deny life after death; others, such as Hindus, Sikhs, and Scientologists, believe in reincarnation, the return of the soul into different bodily forms. Still others, such as Christianity and Judaism, believe in the Hereafter but hold a concept very different from the one presented by Islam.
To learn more about Hinduism, Sikhism, Christianity, and Judaism, you may visit the website of the Kalemaat Scientific and Research Institution.[11]
Continues…
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References:
[1]. Stories: 85.
[2]. Firuzabadi, Al-Qamus Al-Muhit, Vol. 1, p. 330.
[3]. Raghib Isfahani, Al-Mufradat, p. 352.
[4]. Ghalib Al-Awaji, Al-Hayat Al-Akhira, 1/65.
[5]. Al-Musawa Al-Aqdiyyah, Vol. 4, p. 310.
[6]. Al-Nahiyyah Fi Gharib Al-Hadith Wal-Athr, Vol. 3, p. 316.
[7]. Sahih Muslim, No. 2720.
[8]. Al-Nahiyyah Fi Gharib Al-Hadith Wal-Athr, Vol. 3, p. 316.
[9]. Al-Baqarah: 177.
[10]. Sahih Muslim, Vol. 1, p. 36.
[11]. To learn more about Hinduism, Sikhism, Christianity, and Judaism, you can visit the website of the Kalamat Scientific and Research Department.
